Ragueneau, Paul (Jesuit missionary in Île-Saint-Joseph, Canada)
Father Paul Ragueneau was the superior of the Huron mission. Following raids by the Iroquois, as well as epidemic and starvation problems, Ragueneau made the tough decision to move the 300 or so surviving Hurons from Saint-Marie onto a small island named Île St-Joseph, or Saint-Marie II (now Christian Island), off the coast of the Georgian Bay. They would spend the harsh winter on the island, with many Hurons dying of starvation and disease during the period of refuge. Because of this unsustainable living space, and the potential threat of an Iroquois attack, Ragueneau decided they couldn’t stay there much longer. He, alongside the remaining Hurons, left the island and took the long journey back to Quebec.
Léon Pouliot, “RAGUENEAU, PAUL,” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/ragueneau_paul_1E.html.
Île St-Joseph (Christian Island), Georgian Bay, Ontario, Canada
De Crespieul, François (Missionary in Québec, Canada
De Crespieul arrived in Tadoussac in October of 1671, where he stayed for the next 30 years. He travelled throughout the entire territory, from Île-aux-Coudres, Sept-Îles, Tadoussac, Lake Mistassini, Chicoutimi, Métabetchouan, to Nekoubau. He followed the Montagnais tribe throughout the forests and lived their lifestyle. He ate only when he was offered food and during winter, he spent most of his time kneeling to keep warm, on top of constantly being exposed to smoke. Crespieul lived amongst them and learned their ways for a little over 30 years despite the difficult living conditions. He was given the title of “apostolic vicar” (meaning he was the supervisor of a specific region) to the Montagnais people in 1696. In 1702, he returned to Québec and died not long after.
Lorenzo Angers, “CRESPIEUL, FRANÇOIS DE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 1, 2021, https://www.biographi.ca/en/bio/crespieul_francois_de_2E.html.
Jesuit order, Montagnais territory in Tadoussac, Canada
Silvy, Antoine (Missionary in Quebec, Quebec)
Antoine Silvy began in Quebec in 1673 where he had become and ordained priest and began evangelizing to many different groups of Indigenous peoples, from Chicoutimi (1678-1679) to Portneuf (Winter of 1683). He mastered the languages quickly allowing him to speak to each colony about God in their own language. He then traveled out of Quebec, but when he came back, he became a math teacher for a few years before changing into a spiritual director as well as a minister and mission adviser. This left him as a very accomplished evangelist, and he got high praises for it after he died in Quebec in 1711.
Victor Tremblay, “SILVY, ANTOINE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed September 30, 2021, https://www.biographi.ca/en/bio/silvy_antoine_2E.html
(1673-1684) Missionary; (1693-1711) Math Teacher, Missions Adviser, Minister & Spiritual Director
Quebec,Quebec, Canada; Hudson Bay, Quebec, Canada
Thubières De Levy De Queylus, Gabriel (Vicar General to the Archbishop of Rouen in Québec, Canada)
His work in Ville-Marie begins in 1657 when Thubières de Queylus leaves his home country of France. There, he becomes the founder of the Saint-Sulpice seminary. He spends many years teaching Catholicism and creating a society of religious knowledge in Montreal. He worked to reorganize the Christian territory of Montreal and prepared it for more missionaries and European settlers. Throughout his time in Ville-Marie, he also had a goal of converting the Indigenous population of Quebec, proclaiming that they need to be saved from their savage tendencies. This was done by inviting Indigenous boys into the seminary where the goal was French assimilation. He continued his role as educator, priest, Sulpician, etc. until he returned to France in 1671.
André Vachon, “THUBIÈRES DE LEVY DE QUEYLUS (Kaylus, Kélus, Quélus), GABRIEL,” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/thubieres_de_levy_de_queylus_gabriel_1E.html.
Druillettes, Gabriel (missionary in Tadoussac, Quebec)
Druillettes was a highly regarded priest and missionary who was known for gaining the respect and affection of the Indigenous people that he encountered. During one of his winter trips with the Montagnais, he suffered injury to his eyes from smoke in the lodges that eventually resulted in blindness, but he was able to heal himself and regain his sight through the prayer of his flock. Henceforth he was considered a “miraculous being” (Campeau, 2003) by the Indigenous peoples and they would travel long distances to hear him preach in Tadoussac. The Jesuits replaced the Récollets in 1629. They differed from their predecessors by accepting Indigenous culture during the process of conversion instead of attempting to Europeanize Indigenous ways of life (Belsaw, 2015, 120). This is evident in Druillettes’ winter trips with the Montagnais where he was immersed in their culture and hunted along side them. His influence and reputation often made him successful in his mission to convert Indigenous people to Catholicism.
Belsaw, J.D. 2015. Canadian History: Pre-Confederation. Victoria, B.C.: BCampus. Retrieved from https://opentextbc.ca/preconfederation/ Lucien Campeau, “DRUILLETTES (Dreuillettes, Drouillettes, Drouillet, Droulletes, Drueillettes, Druilletes), GABRIEL,” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 5, 2021, https://www.biographi.ca/en/bio/druillettes_gabriel_1E.html. Canada. Parks Canada. 2019. The Sainte Croix de Tadoussac Mission Church, Tadoussac, Quebec. Retrieved from https://www.canada.ca/en/parks-canada/news/2019/06/the-sainte-croix-de-tadoussac-mission-church-tadoussac-quebec.html
Possibly Sainte-Croix mission. Tadoussac, Quebec, Canada.
Louis Hennepin (Priest and Missionary in Ath, Belgium)
Hennepin and others were led by Dominique La Motte de Lucière to Niagara to build a fort and a “bark”. Hennepin was famously known for bringing attention to the beautiful waterfalls claiming it was “the most beautiful and altogether the most terrifying waterfall in the universe”. They were successful in both projects despite the many difficulties that arose. This included external challenges like watching out for the Indigenous people who lived in the area. They also dealt with internal issues of lacking supplies and/or food and the discontentment of the crew. The fort they built in the winter was named Fort Conti. He was sent off to get Gabriel and Zénobe to bring them back there and never returned to Niagara Falls.
Jean-Roch Rioux, “HENNEPIN, LOUIS,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/hennepin_louis_2E.html.
Laure, Pierre-Michel (Missionary in Quebec, Canada)
When Pierre-Michel Laure first arrived to Quebec he was a teacher then he traveled to Saguenay, where he realized Catholicism was a forgotten religion among the Montagnais. Father Laure had a lot to teach the citizens about religion. Father Laure would hold religious services around Tadoussac and continued to carry out his ministry in Chicoutimi and Papinachois. Father Laure left important geographical and ethnological data, an “français-montagnais,”, maps, and plently more.
Victor Tremblay, “LAURE, PIERRE-MICHEL,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 1, 2021, https://www.biographi.ca/en/bio/laure_pierre_michel_2E.html. “Laure, Pierre-Michel.” Laure, Pierre-Michel - Répertoire du patrimoine culturel du Québec. Accessed October 1, 2021. https://www.patrimoine-culturel.gouv.qc.ca/rpcq/detail.do?methode=consulter&id=13535&type=pge.
Chicoutimi, Montagnais at Tadoussac, Papinachois at the post on the Îlets Jérémie
Albanel was tapped to lead an expedition to Hudson Bay in 1671. After false starts and hardships he set out with his party in 1672. Through his diplomacy and relationship with the Indigenous people not only did Albanel reach Hudson Bay but he established ties with the Indigenous people there, baptized 200 people (by his own account), and discovered the British ships he had been sent to find. Tasked with a second expedition in 1673, Albanel was unsuccessful. He suffered great injury and hardship and after seeking refuge with the English was captured and sent to England. This led to suspicion of his allegiances, which were eventually absolved. He did not return to Hudson Bay.
Georges-Émile Giguère, “ALBANEL, CHARLES,” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed September 30, 2021, https://www.biographi.ca/en/bio/albanel_charles_1E.html.
De la Croix de Chevrieres de Saint-Vallier, Jean-Baptiste (second bishop of Quebec)
Jean-Baptiste was a Catholic priest stationed in Quebec and did missions in Louisiana, Illinois, Acadia, as well as multiple other parts of Canada. He also founded the Quebec Hopital and donated most of his fortune to the less fortunate.
Alfred Rambaud, “LA CROIX DE CHEVRIÈRES DE SAINT-VALLIER, JEAN-BAPTISTE DE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/la_croix_de_chevrieres_de_saint_vallier_jean_baptiste_de_2E.html.
Jean le Jeune performed a lot of missionary work in Montreal, mainly in trying to convert the Indigenous Peoples to Christianity. He mainly did this through the Ville-Marie settlement project, and as well through the Jesuits of Quebec. He also spent a lot of time with the Indigenous Peoples and tried to understand their language and music culture. He did this in hopes to make it easier to bridge them over to Christianity. He also gathered a lot of information to later publish in Relations des Jesuites. He also joined the M. de La Dauversiere’s project where he was the first to publish in text the plan of the Messieurs de Montreal.
Cornelius J. Jaenen, “Paul le Jeune”, in The Canadian Encycolpedia, 2018, accessed September 29, 2021, https://www.thecanadianencyclopedia.ca/en/article/paul-le-jeune Dale Miquelon, “Ville-Marie (Colony), in The Canadian Encycolpedia, 2018, accessed September 29, 2021,https://www.thecanadianencyclopedia.ca/en/article/ville-marie-colony Helmut Kallmann, “Missionaries in the 17th Century”, in The Canadian Encycolpedia, 2018, accessed September 29, 2021,https://www.thecanadianencyclopedia.ca/en/article/missionaries-in-the-17th-century-emc
M. de La Dauversiere project & Ville-Marie settlement project. Also superior-general of missionary mission in Canada, and superior of the Jesuits of Quebec. (Montreal, Quebec, Canada).
During his time in Pentaouet, Thury became an influence over the Abenakis and took part in a lot of their expeditions throughout which he would come to raid and destroy Pemaquid and the war party against York. After taking part in multiple raids and attack, Thury was made viscar general by the bishop of Quebec and later, in 1698, he became the superior of the missions in Acadia.
René Baudry, “THURY, LOUIS-PIERRE,” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/thury_louis_pierre_1E.html.
Marie Guyart was in Quebec, Canada for 33 years and was able to accomplish a lot during this time. Guyart worked with the Jesuits in 1646 to create the constitutions for New France. In 1660 there was the arrival of the new bishop Francois de laval, bishop laval had some ideas for changes to the constitution. Guyart would not have this, she knew the area better and believed that the proposed changes would be detrimental to the constitutions. She wrote that the constitutions would not be changed unless absolutely necessary. Guyarts main purpose of moving across the world to Quebec was to teach the young French and Indigenous girls of Canada. Guyart built a school and was the teacher to many children, she taught them basic knowledge like reading and writing as well as religion. During her time in Quebec Guyart also built a convent and ran a farm. Guyart wrote an autobiography during her time in Canada on her experiences with the Indigenous children. After her passing her autobiography entitled The Life of the Venerable Mother Marie de l'Incarnation was published. Guyart’s writings gave lots of information on the relationship between Indigenous and French people in Quebec, specifically how it changed the lives of women and children.
Gabriel Druillettes did a significant amount of missionary work in Sillery, Quebec, beginning 1643. He accompanied the Montagnais people on their hunting excursions and familiarized himself with not only their culture and traditions, but their language as well, teaching and preaching throughout the experience. He travelled to Tadoussac in the summers during this time to preach and meet new people, in hopes of positively influencing their lives. He later went to the Abenaki Village, located at Kennebec River Basin in 1646, at their request for a missionary. Gabriel preached, cured, and learned from them- including their Abenaki tongue as well. Following the village, he reached Maine (Lake Moosehead) with the Abenaki people. Through hunting and spending time with them, Gabriel built their confidence in himself, completing his missionary work. It was in Maine of September 1650 that Gabriel was appointed governor of Quebec’s ambassador in with New England to face the Iroquois and their pose of threat that required joint action.
Lucien Campeau, “DRUILLETTES (Dreuillettes, Drouillettes, Drouillet, Droulletes, Drueillettes, Druilletes), GABRIEL,” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/druillettes_gabriel_1E.html.
Sillery, Tadoussac, Abenaki Village (Kennebec River Basin), Maine (Lake Moosehead)
In his time in Montreal, he managed the business department of the Hotel-Dieu. The Hotel Dieu was the first hospital established in Montreal which was founded by Jeanne Mance. In his years spent at Onondaga he practiced medicine and dentistry alongside his brother which prepared him for the role at the hospital. Jacques De Lamberville was also vocal about how displeased he was with the church government due to the division the bishop caused amongst the members of the church board.
"Hôtel-Dieu". 2021. Maude Abbott Medical Museum. https://www.mcgill.ca/medicalmuseum/exhibits/greetings-montreal-mamm-hospital-postcard-collection/post-cards/hotel-dieu. "Biography – LAMBERVILLE, JACQUES DE – Volume II (1701-1740) – Dictionary Of Canadian Biography". 2021. Biographi.Ca. https://www.biographi.ca/en/bio/lamberville_jacques_de_2E.html.
DOLLIER DE CASSON, FRANÇOIS (Humanitarian/Philanthropist in Quebec City, New France)
Most of his work within Quebec City was religiously based. Tenured as the vicar general of the diocese – he handled the administrative work for the Catholic Church, in which would’ve been a prestigious and powerful position, being that this was New France, and the power structure was entirely based around the Catholic Church. He later dedicated his work to furthering youth education, by making books accessible to “Indian” youth as he was an avid humanitarian and was often described as being quite kind.
AJM, Greffe d’Antoine Adhémar, 30 oct. 1700. AN, Col. C11A, 3, f.56. AQ, Dollier de Casson, Histoire de Montréal, 1640–1672 [In addition, this deposit contains a photograph of a portrait said to be that of Dollier de Casson.]. ASQ, Chapitre, I, 13; Congrégation Notre-Dame, 11; Lettres, M, 21, 22, 23; O, 36; Polygraphie, IV, 20; XXIV, 12a, 24; Séminaire, I, 20. PAC, FM 17, 7–2, 1, pp.11–16. ... “Acte de remontrance des seigneurs de Montréal au sujet des usurpations du Sieur de Boyvinet,” BRH, XXXI (1925), 291–93. [Dollier de Casson], Histoire du Montréal 1640–1672 (Société historique de Montréal Mémoires, IV, 1868); Histoire du Montréal 1640–1672, RC, 1er sér., VI (1869); Hîstoire du Montréal 1640–1672 (Lit. and Hist. Soc. of Quebec, 1871); A history of Montreal 1640–1672 . . . , ed. and trans. by Ralph Flenley (Toronto, 1928). René de Bréhant de Galinée, “Exploration of the Great Lakes 1669–1670 . . . ,” ed. J. H. Coyne, Ont. Hist. Soc., Papers and Records, IV (1903). “Procès-verbal d’une assemblée tenue à Québec le 10 octobre 1682,” BRH, XXX (1924), 249–52. Saint-Vallier, Estat présent de l’Église (1856). É.-Z. Massicotte, “Maçons, entrepreneurs, architectes,” BRH, XXXV (1929), 132–42. ... [Faillon], Histoire de la colonie française. Raphael Bellemare, “‘Le bureau des pauvres’ de Montréal,” BRH, V (1899), 279–80. R. Bonin, “Le canal Lachine sous le régime français,” BRH, XLII (1936), 265–99. “Un Breton supérieur du Séminaire de Montréal,” NF, III (1927–28), 183–86. Roger Duhamel, “Dollier de Casson,” Cahiers de l’Académie canadienne-française, VIII (1964), 131–36. Ovide Lapalice, “Le pain bénit à Notre-Dame de Montréal,” BRH, XXVII (1921), 153–60. É.-Z. Massicotte, “Ville Marie-Montréal,” BRH, XX (1914), 125, Olivier Maurault, “Les aumôniers de troupes . . . sous le régime français,” Cahiers des Dix, XXX (1965), 9–17; “Études sur Dollier de Casson,” Revue trimestrielle canadienne (L’Ingénieur), IV (1919), 361–70; “Les origines de l’enseignement secondaire à Montréal,” Cahiers des Dix, I (1936), 95–104; “Les Sulpiciens seigneurs de Montréal,” Revue trimestrielle canadienne, XXVIII (1942), 237–53. J.-M. Paradis, “Le lieu d’hivernement de l’expédition Dollier-Galinée,” Mémoires de Diplômes d’études supérieures, Université Laval, 1967. Robert de Roquebrune, “Deux historiens de Montréal au XVIIe siècle,” CF, 2e sér., XXI (1933), 19–30. F. Uzureau, “L’abbé Dollier de Casson, supérieur du Séminaire de Montréal,” CF, 2e sér., XII (1924), 134–39. [Jean Marmier, “Le Récit de M. de Courcelles . . . et Dollier de Casson,” RHAF, 32 (1978).].
(1666-1701), his time in Quebec was never truly solid, seemingly being periodic.
Marie-Madeleine de Chauvigny de la Peltrie (founder of the Order of Ursulines of Quebec)
Marie-Madeleine was not a nun herself, but she partook in much of the charitable work of one. As founder and patron of the convent, she paid for the education of both French and Indigenous girls. She also played an active role, taking on a class of girls and teaching them useful skills for women of the time, such as embroidery, reading, or counting. The education was also one of morality and Christian doctrine. These teachings were a gateway to converting Indigenous girls to Catholicism. She was known among the Ursuline nuns as a woman who would do any task, no matter how menial. Evidently however, her most important role was benefactress; during her 18-month trip to Montreal, the convent floundered without her financial aid.
Chabot, Marie-Emmanuel, o.s.u., “GUYART, MARIE, named de l’Incarnation (Martin),” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 1966, https://www.biographi.ca/en/bio/guyart_marie_1E.html. Gouvernement du Québec. “Chauvigny, Marie-Madeleine De.” Chauvigny, Marie-Madeleine de - Répertoire du patrimoine culturel du Québec, 2013. https://www.patrimoine-culturel.gouv.qc.ca/rpcq/detail.do?methode=consulter&id=18509&type=pge. Ville de Québec. “MONASTERY OF THE URSULINES OF QUÉBEC,” 2021. https://www.ville.quebec.qc.ca/en/citoyens/patrimoine/quartiers/vieux_quebec/interet/monastere_des_ursulines_de_quebec.aspx.
The Ursuline Nuns, including Marie de Saint Joseph, were dedicated teachers to young girls. Mainly in arts, language, music and the Christian doctrine. Marie de Saint Joseph taught mainly young Indigenous girls, and made her impact mostly by teaching music and hymns. Marie was loved by the Algonquin and Huron people particularly. The record on her is slim, likely due to her short life, but she impacted the lives of many Indigenous girls.
Marie-Emmanuel Chabot, o.s.u., “SAVONNIÈRES DE LA TROCHE, MARIE DE, dite Marie de Saint-Joseph (Marie de Saint-Bernard),” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 1, 2021, https://www.biographi.ca/en/bio/savonnieres_de_la_troche_marie_de_1E.html.
Organization unknown, Les Ursulines de Québec, Quebec City
Jacques De Lambert worked as a missionary with the Mohawk people in Gandaouagué from 1675-1678. During his time, he converted more than 100 people, including Kateri Tekakwitha, the first North American Aboriginal person to be elevated to Sainthood. Tekakwitha’s enthusiastic conversion was controversial, garnering her persecution and death threats. Sensing the danger, Lamberville secretly sent her with other converts to St. Francis Xavier Mission at Sault St. Louis, several hundred kilometers away. Lamberts time among the Mohawks was difficult. He was once almost murdered by a drunken warrior one night, but survived due to the midnight darkness, and the drunkenness of his assailant. Despite some difficulties, Jacques managed to maintain good relations with the Mohawk People.
C. J. Jaenen, “LAMBERVILLE, JACQUES DE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/lamberville_jacques_de_2E.html. Henri Béchard, “TEKAKWITHA (Tekaouïta, Tagaskouïta, Tegakwitha), Kateri (baptized Catherine),” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/tekakwitha_1E.html.
During his time in Montreal, Chauchetière became a teacher to young individuals and taught them mathematics each day from four to five o'clock. In this hour, he taught his twelve or fifteen pupils "navigation, fortification and other mathematical subjects". He referred to his new occupation as a "proto-regent of Villemarie''. In addition to teaching his pupils, he was also expected to be present at the church each Sunday in his religious capacity to listen to the confessions of others. Finally, on the first Sunday of each month, he was required to preach in a parish church. His sermons were considered quite controversial because he spoke of his suspicions that he shared with the Jesuit’s of the Sulpicians, whom held significant influence over the island. He was also at odds frequently with the Bishop Saint-Vallier.
C. J. Jaenen, “CHAUCHETIÈRE, CLAUDE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/chauchetiere_claude_2E.html.
Bourgeoys, Marguerite (nun in Ville-Marie, Québec)
Marguerite Bourgeoys’ legacy in Ville-Marie is defined by the time she spent as an educator. She went to great lengths, quite literally, to create schooling opportunities for both the children of settlers and Indigenous children. She often made trips back to France to recruit women who would accompany her in instructing the children as well as to seek permission for her practices from the king. Her congregation sought to teach young girls how to read, write, and perform simple handiwork that would enable them to earn their own livelihood. It is said that she took a particular interest in the children who were less privileged; for whom she founded a domestic training school. Bourgeoys established a number of other, smaller schools in and around Ville-Marie as well.
Hélène Bernier, “BOURGEOYS, MARGUERITE, called du Saint-Sacrement,” in Dictionary of Canadian Biography , vol. 1, University of Toronto / Université Laval, 2003–, accessed October 2, 2021, https://www.biographi.ca/en/bio/bourgeoys_marguerite_1E.html
Ville-Marie; schoolhouse near Hôpital Saint-Joseph; Ouvroir de la Providence (Pointe-Saint-Charles); chapel of Notre-Dame-de-Bon-Secours; village of Montagne.
Ragueneau, Paul missionary in Paris, France
Throughout the course of Paul’s career he has moved several times, ranging between Canada and Paris France. During these times he was the superior of the Huron mission and also being a teacher between the years of 1628-1632 before being given the opportunity to come to Canada and establish a new life for settlers coming for new life but also to help with the development of building there religious beliefs with regards to having parishes, schools and institutions.
Pouliot, L. “Paul Ragueneau” Dictionary of Canadian biography, Vol. 1, University of Toronto/university ,2003-, accessed October 3.2001 https://www.biographi.ca/en/bio/ragueneau_paul_1E.html
Laval worked in Quebec City as the Vicar Apostolic of Quebec from 1658–1674. Laval’s missionary work included converting and baptizing Indigenous peoples from the Huron community. Upon his arrival, he was immediately in opposition with Governor d’Argenson, particularly regarding the issue of selling alcohol to Indigenous peoples. Laval believed that Indigenous peoples being intoxicated was an embarrassment to the colony and endangered the lives of those around them. Laval quickly imposed the punishment of ex-communication on those who continued the alcohol trade in Quebec. Governor D’Argenson disagreed with Laval’s actions, deeming them an intrusion of church into state affairs. D’Argenson soon resigned and was replaced by d’Avaugour who decreed harsh punishment against anyone caught selling alcohol to Indigenous peoples. Despite this, Laval was still displeased. He believed that ex-communication was a far more humane consequence. In August 1662 Laval returned to France to discuss the matter with King Louis XIV. On 24 May 1679 Laval finally succeeded in obtaining a royal decree banning the trade of alcohol.
André Vachon, “LAVAL, FRANÇOIS DE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/laval_francois_de_2E.html.
He worked in New France in Quebec City from 1658 to 1674.
Xiste Le Tac officiated as a priest, in a parish that was opened by Bishop Laval in late October (30th) of 1678. When arriving at the parish, Le Tac played the role of a supervisor at a residence building of the Recollets (Christian religious group that was popularized in New France at the time). He also supervised the building of a new, smaller Church in 1682, however it was left uncompleted. In the same year of 1682, Le Tac was replaced as the parish priest of Trois-Riviéres by Gaultier de Bruslon, and Le Tac continued his work at the parish as a vicar (smaller role).
Michel Paquin, “LE TAC, XISTE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 1, 2021, https://www.biographi.ca/en/bio/le_tac_xiste_2E.html.
After the request of a missionary from the Abenakis, Indigenous people of Kennebec River Basin, Druillettes was sent off to meet them. His preaching proved to be effective for the people of Kennebec River, and they were won over by the faith. He also went hunting with Abenakis in Lake Moosehead (Maine) to further win over his companions' confidence. Druillettes left and returned to Maine many times to continue his missionary work. In 1647 and 1648 Druillettes could not return to Maine; however in 1650, he went back once again to continue his work. He also made his final return to the Abenakis in 1651 to continue his embassy, and left in 1652.
Lucien Campeau, “DRUILLETTES, GABRIEL” in Dictionary of Canadian Biography, Vol. 1, University of Toronto/University Laval, accessed October 3, 2021, https://www.biographi.ca/en/bio/druillettes_gabriel_1E.html.
Breslay, Rene-Charles (Missionary in PEI, Canada)
Breslay was the first parish priest on Ile Saint Jean, he established a parish at Port-La-Joie with the help of M. Metivier which became the Roman Catholic Diocese of Charlottetown. Also, with the help of the same Sulpician, they built a small church dedicated top St. John the Evangelist. Around the same time he was also made the vicar general of the bishopric of Quebec. Breslay also completed many missionary duties at Beaubassin and other centers like Malpeque during his time there where he contributed a lot to the New World. Finally, he advised against establishing a seminary on Ile Saint Jean as he felt it was too premature.
E. A. Chard, “BRESLAY, RENÉ-CHARLES DE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/breslay_rene_charles_de_2E.html.
Port-La-Joie, PEI, Canada (Ile Saint Jean)
Brébeuf, Jean De (missionary at Teonché I)
During his visit to Teonché I, Jean De Brébeuf attempted to convert many of the Huron residents to Christianity. His first attempt failed, although the attempt gave him information about their culture that would be helpful for the time that he returned to the area in a different location. When he did return to the area in 1634, he was much more successful in his conversion attempts than previously. A lot of factors affected the conversion rates, notably epidemics, cultural resistance, and his own bias about how he believed the Hurons were “Immoral”. This is likely what pushed his conversion attempts further.
René Latourelle, “BRÉBEUF, JEAN DE (Échon),” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/brebeuf_jean_de_1E.html.
Teonché I; outside of Teonché I in Huron Country
Hennepin, Louis (missionary in Eastern area of the St. Lawrence River)
Little is known about Hennepin’s time in Fort Frontenac (Kingston, Ont.) Only spending two years in this location, (1676-1678) Hennepin built a mission house with his colleague, Luc Buisset, before returning to Quebec in 1678.
Laure, Pierre-Michel (missionary in Saguenay, Québec)
When Pierre-Michel Laure first arrived in Saguenay, he noticed that the Montagnais had mostly forgotten the Holy Religion which was taught to them by the previous father. Since the Montagnais of Saguenay were abandoned for 18 years, Father Laure was tasked with re-teaching everything to the citizens. He held a chapel where some people had traveled more than 100 leagues to participate. In 1721 an epidemic swept through the citizens; Father Laure was in charge of aiding his people, during this time he was comforted by several conversions. He would also visit the Indians of Tadoussac where he would hold religious service. Father Laure would continue to carry out his ministry at the Chicoutimi mission, and the Papinachois at the Îlets Jérémie post. In Chicoutimi he decided to build a new chapel, where he celebrated the first mass on August 15, 1726. Father Laure himself made the altar, accessories, and the interior ornamentation; he gave the first “blow of ax”.
Victor Tremblay, pd, “LAURE, PIERRE-MICHEL,” in Dictionary of Canadian Biography , vol. 2, Université Laval / University of Toronto, 2003–, accessed Oct. 1, 2021, https://www.biographi.ca/fr/bio/laure_pierre_michel_2F.html
Chicoutimi, Tadoussac, Papinachois at the post on the Îlets Jérémie
Petit, Louis (priest in Port-Royal, Acadia)
Petit began his work in Port Royal, Acadia, in 1676. He was sent to be the first bishop to represent the priest at Quebec. Petit had a strong support for education for Acadians. He was close friends with Pierre Chenet Dubrueil, who taught the boys of Port-Royal. Petit also requested a nun be sent to Port-Royal to run a boarding school for girls. When New Englander William Phips came to Acadia and demanded surrender, Petit was sent to negotiate. However, the terms of the agreement were violated and Petit was taken prisoner in Boston. He later returned to Quebec and continued to serve as a bishop.
Gérard Desjardins, “PETIT, LOUIS,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 1, 2021, https://www.biographi.ca/en/bio/petit_louis_2E.html. Peter Landry, "Father Louis Petit", in Historical Biographies, 2020, accessed October 1, 2021, https://www.blupete.com/Hist/BiosNS/1700-63/Petit.htm
Langelier, Jacques (trader in furs, settler, and a donné of the Society of Jesus in Ottawa, New France; Explorer)
He initially journeyed "to the Ottawas" after signing a contract with Adrien Jolliet and Denis Guyon. He then travelled back a few years later, again with several other partners with the goal to partake in a trade with the “Indians” (Indigenous peoples) for fur as he was very skilled at the trade. Fur trading with Indigenous peoples was very common in this era as the fur trade began at the beginning of the 1600s and it was a way for citizens to trade various resources throughout the regions and build connections. About 3 years later, he returned to Quebec around the time his father passed with rich cargos of fur from his trades in Ottawa.
AJQ, Greffe de Romain Becquet, 30 juillet 1675; Greffe de Pierre Duquet, 17 mars 1673; Greffe de Gilles Rageot, 1 oct. 1672, 19 oct. 1675. ASJCF, Fonds Rochemonteix, 4025, 10; 4026. JR (Thwaites), LXIV, LXVI, LIX, LXXI. Jug. et délib., I. 864. N. M. Belting, Kaskaskia under the French régime (University of Illinois studies in the social sciences, XXIX, no.3, Urbana, 1948). Sister Mary Borgias Palm, Jesuit Missions of the Illinois Country, 1673–1763 (n.p., 1933). Raymond Douville, “Jacques Largillier dit ‘le castor,’ coureur des bois et ‘frère donné’,” Cahiers des Dix, XXIX (1964), 47–63.
Breslay, René-Charles (Priest; suplician; missionary; viscal general of bishopric; curate in Montreal, Canada)
Breslay worked in a few different locations in Montreal. But most of his time was spent in Île-aux-Tourtres. He started as a curator, then worked as a parish priest in the church of Notre-Dame. In Île-aux-Tourtres he established a parish in Sainte-Anne-du-Bout-de-l’île. He also was an organizer for a project for the Algonquin peoples, which is where his knowledge of the Algonquin language came in. He also played a role in the opposing of the selling of alcohol to Indigenous peoples. He was also involved in the efforts to construct a canal that intersects Sault-Saint-Louis.
E. A. Chard, “BRESLAY, RENÉ-CHARLES DE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 2, 2021, https://www.biographi.ca/en/bio/breslay_rene_charles_de_2E.html. Yves F. Zoltvany, “RIGAUD DE VAUDREUIL, PHILIPPE DE, Marquis de Vaudreuil,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 2, 2021, https://www.biographi.ca/en/bio/rigaud_de_vaudreuil_philippe_de_2E.html.
Sainte-Anne-du-Bout-de-l’île, Île-aux-Tourtres, Montreal, Canada
Claude Trouvé was sent to Acadia in 1688, presumably to conduct pastoral duties in the Acadian communities. While there is not much information on Trouvé in Acadia, He most likely worked with Indigenous communities, similarly to the work he did in in Quinte for 12 years prior to his work in Acadia. Trouvé only remained in Acadia for two years before he was captured in 1690 and take to Boston. Soon after he was released, Trouvé resumed his missionary work in Beaubassin until 1704 when he passed away due to exhaustion.
Noël Baillargeon, “TROUVÉ, CLAUDE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 1, 2021, https://www.biographi.ca/en/bio/trouve_claude_2E.html.
De Brebeuf, Jean (missionary in Huron, Ontario)
Some of the work Brebeuf did in the Huron region included setting up an alliance that had New France and the Hurons join forces, mastered the Huron language as well as unsuccessfully lead the Hurons during an epidemic. Firstly, setting up that New France-Huron alliance was key for both sides because it allowed for trading essential goods to be easier and since Brebeuf was already a part of New France, it made it to be a more relaxing decision for them to join forces. Secondly, in addition to creating the alliance between New France and the Hurons, mastering the language is something important Brebeuf did, and he mastered it since he grew up in one of the Huron tribes. Finally, he unsuccessfully led the Hurons through the smallpox epidemic where they lost around 30,000 people to the virus that came over from Europe. All in all, Jean De Brebeuf was a good leader in that creating the alliance was massive for New France.
René Latourelle, “BRÉBEUF, JEAN DE (Échon),” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed September 30, 2021, https://www.biographi.ca/en/bio/brebeuf_jean_de_1E.html
Bigot, Jacques (missionary in Chaudiere River, Quebec)
Father Bigot arrived in Canada in 1679, where he was assigned to the mission to the Algonkins. Forced to move the Abenakis to Chaudiere River, every year Father Bigot went on preaching trips to those who stayed in Acadia. The new mission became the most zealous in North America. Bigot was forced to move the mission to Saint-Francois River in 1700 because the land in Chaudiere River was no longer useful for cultivation. His life was devoted to spreading the gospel, at Saint-Francois River the great evil was drunkenness. He would leave the mission in 1707 or 1708. Jacque Bigot retired due to disease, and die in 1711.
Thomas Charland, “BIGOT, JACQUES,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed September 30, 2021, https://www.biographi.ca/en/bio/bigot_jacques_2E.html.
Saint-Francois de Salle mission near the falls on the Chaudiere River, Quebec
HÉBERT, GUILLEMETTE (missionary in Quebec, Canada)
Mme Hébert donated to the church and to the Hôtel-Dieu over the course of many years. She was most recognized in housing, baptizing, and educating of Indigenous and African children, at one point having ten children, as well as other employees.
Ethel M. G. Bennett, “HÉBERT, GUILLEMETTE (Couillard de Lespinay),” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed September 29, 2021, https://www.biographi.ca/en/bio/hebert_guillemette_1E.html.
Jacques De Lamberville arrived in Onondaga on August 17th, 1684, where he met his brother Jean De Lamberville. The brothers discussed religion and politics with the Onondagas, thus inspiring the Onondaga chieftains to gather and send messengers out to spread the French words to the Mohawk, Oneidas, and Cayuga tribes. Jacques spent a notable year at Onondaga with his brother. The tribe at Onondaga respected Jacques and his brother for their impromptu efforts in medicine and dentistry among the tribe. When his brother was requested to go to Quebec in 1686, Jacques decided to stay with the Onondaga people where he successfully made relationships with them whilst converting them. Currently in the Iroquois cantons, Jacques was the one missionary remaining. After teaching in Quebec for several years, Jacques returned to Onondaga in 1701 as an old man. There, he would attempt evangelization among the Iroquois, but the English had captivated the tribe so much, Jacques would leave for Montreal in 1709. Jacques De Lamberville was highly regarded amongst fellow colonists, and even the Iroquois people referred to him as “the divine man.”
C. J. Jaenen, “LAMBERVILLE, JACQUES DE,” in Dictionary of Canadian Biography, vol. 2, University of Toronto/Université Laval, 2003–, accessed October 3, 2021, https://www.biographi.ca/en/bio/lamberville_jacqu es_de_2E.html.
De Paris, Ignace (Capuchin Missionary at Port-Royal, the Saint John River, Canseau, Saint-Pierre, Nipisiguit (Bathurst, N.B.), Kennebec; superior at Pentagouet (Castine, Maine))
Father Ignace de Paris was a Capuchin missionary in Acadia from 1641 to 1652. His main objective was to strengthen Capuchin Mission in the area and to ensure that it withstands the competition with other missions. He hoped to succeed in converting the Indigenous peoples through broadening his own views and developing a closer relation with their culture by studying Indigenous languages, which he found beautiful and complex. However, his mission failed because he got caught up in political struggle among the French and between the French and the British. The most notable historical legacy that Father Ignace left is a letter that contains a favourable account of d’Aulnay, and an “extant account of the Capuchin mission” (CDB 1966), which offers a detailed and honest description of facts.
J.-Roger Comeau, “IGNACE DE PARIS,” in Dictionary of Canadian Biography, vol. 1, University of Toronto/Université Laval, 2003–, accessed October 2, 2021, https://www.biographi.ca/en/bio/ignace_de_paris_1E.html.
Paris: Order of Friars Minor Capuchin of Paris; Port-Royal, the Saint John River, Canseau, Saint-Pierre, Nipisiguit (Bathurst, N.B.), Kennebec, Pentagouet (Castine, Maine): Capuchin Mission ; Tours, France: Order of Friars Minor Capuchin of Paris
Bouchard, Arthur (priest in Trinidad and Tobago)
During Arthur Bouchard’s first visit to Trinidad he was a parish priest. On his second visit he was deathly ill and did not likely perform any work.
Honorius Provost, “BOUCHARD, ARTHUR,” in Dictionary of Canadian Biography, vol. 12, University of Toronto/Université Laval, 2003–, accessed May 31, 2021, https://www.biographi.ca/en/bio/bouchard_arthur_12E.html.
Roman Catholic Church, Port of Spain, Trinidad and Tobago
Leger, Paul-Emile (Roman Catholic Priest in Quebec, Canada).
Leger served as a lecturer and representative of the Catholic church in multiple capacities. A cardinal, a priest, and eventually a Prince of the Canadian Catholic church, he was a pious man whose work and life was always centered around the nonsecular.
Gilles Routhier, “LÉGER, PAUL-ÉMILE,” in Dictionary of Canadian Biography, vol. 22, University of Toronto/Université Laval, 2003–, accessed June 3, 2021, https://www.biographi.ca/en/bio/leger_paul_emile_22E.html.
Fairweather/Stirling, Marion (teacher, and missionary in India.)
-In her first stay in India she worked as a missionary and provided education to women on things such as embroidery, and the like. She also attempted to convert people to Christianity. -In her second stay in India she worked for wealthy people and ran a Medical school for a short while.
Dictionary of Canadian Bibliography Vol. XV (Fairweather, Marion [Stirling]) https://www.biographi.ca/en/bio/fairweather_marion_15E.html
-Forgein Missions Committee of the Canada Presbyterian Church -Women’s Foreign Missionary Society -Allahabad, India -Indore, India -Agra, India -Delhi, India
Roch, Joseph-Avila (Missionary in Manchuria, China)
Roch contributed greatly to the organization of how and where the missionaries were to travel, as well as general missionary work with the many colleagues who traveled with him. Later, Roch played more of a leadership role within the organization.
Bertrand Roy, “ROCH, JOSEPH-AVILA,” in Dictionary of Canadian Biography, vol. 16, University of Toronto/Université Laval, 2003–, accessed May 31, 2021, https://www.biographi.ca/en/bio/roch_joseph_avila_16E.html.
Dion, Georges-Auguste, Procurator General in Rome, Italy
Father Dion was elected Procurator general to the Holy See. In that, he would have many administrative roles. Father Dion would develop relationships with the Vatican. He would do this by representing the superior-general on central administration at the Vatican meetings. He would also promote awareness of the missionary vocations. Another role of the Procurator general is to develop relationships with diplomatic entities. Another key role is to promote funding and aid for organizations. These are some of the many roles as the Procurator General.
Procurator General - The Mill Hill Procure". 2021. The Mill Hill Procure. https://mhmprocure.com/procurator-general/." - Roger Bessette, “DION, GEORGES-AUGUSTE,” in Dictionary of Canadian Biography, vol. 14, University of Toronto/Université Laval, 2003–, accessed May 31, 2021, https://www.biographi.ca/en/bio/dion_georges_auguste_14E.html
FORBES, JOHN (Priest/Teacher in Africa) – This man moved around often within Africa, so he was in various areas, such as Kenya, Uganda, Algeria, etc.
After being inspired by a White Father that was doing charity work in Africa, and after doing research on missionary work, Forbes did the same with his life. He entered Africa with the hopes of improving the educational and social conditions of the landscape. He did an abundant amount of charity work within the community, and also promoted his faith and educational principles to the local communities that he interacted with during his time in Africa. He informed the public through lectures and teachings, and eventually, through his work and charity, was able to open a school of his own with the aid of the local community.
Huguette Filteau and Jean Hamelin, “FORBES, JOHN (baptized Jean-Paul-Antoine),” in Dictionary of Canadian Biography, vol. 15, University of Toronto/Université Laval, 2003–, accessed May 28, 2021, https://www.biographi.ca/en/bio/forbes_john_1864_1926_15E.html.
Forbes roughly began his work teaching and preaching in Africa in 1886 and only ended with his death in 1926.
His primary work locations in Africa were spread out, but generally included the main following areas: 1. Uganda. 2. Kenya 3. Algeria 4. DRC (Democratic Republic of the Congo).
TÊTU, CLÉOPHÉE (baptized Francoise-Cleophee); later named Thérèse de Jésus upon taking her vows; (Member of Sisters of Charity of Providence; Missionary in Montreal, Vermont, and Chile)
Sisters of Providence Director, administrating an orphanage in the port of Valparaiso, Chile.
Huguette Lapointe-Roy, “TÊTU, CLÉOPHÉE, Thérèse de Jésus,” in Dictionary of Canadian Biography, vol. 12, University of Toronto/Université Laval, 2003–, accessed May 30, 2021, https://www.biographi.ca/en/bio/tetu_cleophee_12E.html.
Approximately 1857-1863 (Sisters of Charity of Providence
Sisters of Charity of Providence; International Missionary; Director of Orphanage in Valparaiso, Chile;
John Macpherson Almond (military chaplain, South Africa)
The work that Almond did in South Africa was the first of many actions taken to help restore the tarnished reputation of the Canadian chaplaincy. These actions also gained him the respect of Lieutenant-General Sir Arthur William Currie, who “appreciated his no-nonsense attitude and his dedication”. When discussing World War One and Canada’s role, one can often forget the work that Canadian soldiers did in South Africa, including religious work as did Almond.
Duff W. Crerar, “ALMOND, JOHN MACPHERSON,” in Dictionary of Canadian Biography, vol. 16, University of Toronto/Université Laval, 2003–, accessed May 31, 2021, https://www.biographi.ca/en/bio/almond_john_macpherson_16E.html.
Created a blood transfusion service for soldiers in the Spanish War. Wanted to stop the Facists and decided that his skills of medicine would prove vital. Often provided medical assistance for those in front lines
Shenwen Li, “BETHUNE, HENRY NORMAN,” in Dictionary of Canadian Biography, vol. 16, University of Toronto/Université Laval, 2003–, accessed May 31, 2021, https://www.biographi.ca/en/bio/bethune_henry_norman_16E.html.
Canadian Committee to Aid Spanish Democracy
Almond, John Macpherson (Military Chaplain in Europe, head of Canadian Chaplain Service)
John MacPherson Almond began his work in the location by fulfilling the duties of a battlefield chaplain, which namely included giving lectures and sermons, writing, and reading for illiterate soldiers, and caring for the soldiers’ religious needs. Once promoted, his work became more clerical in nature. He worked to keep the peace among the various denominations on the battlefield, ensure that many of the majority religions had representation among the chaplains, and establishing additional branches of the organization, to provide more support for those on the frontlines.
Têtu, Cléophée/ Thérèse de Jésus (Superior at Asile Longue-Pointe, Québec, Canada)
At the asylum Thérèse de Jésus was the supervisor, she was constantly looking for ways to improve the asylum with the little money they were given. She created an immense vegetable garden, installed acoustic horns for inter-building communication and even had the building running fully on electricity by 1889, it is safe to say that she worked on every aspect of this from the building to improvements to patient care. A report from Sister Thérèse indicated a cure rate of 43.81% for 1887 and also noted that hydrotherapeutic treatment was used at the asylum.
Huguette Lapointe-Roy, “TÊTU, CLÉOPHÉE, Thérèse de Jésus,” in Dictionary of Canadian Biography, vol. 12, University of Toronto/Université Laval, 2003–, accessed May 31, 2021, https://www.biographi.ca/en/bio/tetu_cleophee_12E.html. Cousineau, André. “Calendrier Historique.” ATELIER D'HISTOIRE MERCIER-HOCHELAGA-MAISONNEUVE, February 25, 2019. https://ahmhm.com/histoires-de-mercier-hochelaga-maisonneuve/. “Cléophée Têtu, Une Gestionnaire De Talent.” Mémoires des Montréalais, February 22, 2019. https://ville.montreal.qc.ca/memoiresdesmontrealais/cleophee-tetu-une-gestionnaire-de-talent.
Located in Longue-Pointe, Quebec, Canada. When it was created it was named Asile Longue-Pointe but it subsequently came to be known as Hôpital Saint-Jean-de-Dieu. In 1976 it became the Hôpital Louis-Hippolyte Lafontaine, then in 2013 it became a university institute of Mental Health of Montreal.
The only information provided about Bilsky’s direct, geographical involvement in Israel is her trip to Palestine. She went with her husband Archie and daughter Dorothy. As Bilsky had done tremendous work for the Zionist Community on an international scale such as supporting Israeli immigration, creating income for the Girls’ Domestic and Agricultural Science School in Nahalal, worked with the Hadassah Organization of Canada and countless other organization, it only made sense that she would visit. While her physical presence in Israel was limited, she was an icon and was deeply celebrated by the Israeli and Zionist community.
Shirley Berman, “BILSKY, LILLIAN (Freiman),” in Dictionary of Canadian Biography, vol. 16, University of Toronto/Université Laval, 2003–, accessed May 31, 2021, https://www.biographi.ca/en/bio/bilsky_lillian_16E.html.